Talk of 21 June 2025

alright, yes we continue our lesson until the evening prayer; how many minutes are left until the evening prayer let's see, how many, 40, alright we have 40 minutes anyway, we didn't take a break, but we continue our lesson, come let's see, Hacı Ali Oğlu, now someone here says Surah Adh-Dhariyat, verse 56: I created the jinn and mankind only so that they serve Me; according to this verse will we also serve our Lord in Paradise? What is servanthood like there? he says. Strange, tell me let's see, what is servanthood like there?

Servanthood yes, servanthood in the High Paradise, that servanthood what is it?

Allah Almighty, in the High Paradise, it is the counterpart of the word that there is no god but Allah, that people, there being no god but Allah, are only His servants; that is it. For example, in the world there are many states. At the head of states there are people. Sultans, presidents, heads of state.

These are people who govern the same people, their leaders. In Paradise, however, the people Allah Almighty created, there being no creator other than Him, and all the people in Paradise believing in one God, saying Allah created me, He is my master, my Creator, makes them servants of Allah. Because there is no other creator. But the leaders who govern the states in the world, among themselves, set over themselves people they have chosen. In Paradise there are only servants created by Allah Almighty; they know that our Lord created them, and knowing that there is no other creator but Him makes them servants of Allah.

I suppose that is understood. Yes. That is what servant means. For example, people use words close to these words. For example, in the Ottoman Empire there were the Kapıkulu, the servants of the Porte. Who are they? Those under the Sultan's command. Only the servants of the Porte. The Sultan kept these servants of the Porte against the Janissaries or against the Sipahis, they were the officials he secured himself with. Allah Almighty, too, in the hereafter, in the High Paradise, there being no ruler or creator other than Him, those there, all people, being created by Him, that is by Allah Almighty, and in that whole realm the people living by Allah's commands are the servants of Allah.

Yes. What is the Bayt al-Ma'mur mentioned in Surah At-Tur, verse 4, he asks. The Bayt al-Ma'mur, as they said before, and as people say, is said to be above the seven heavens. Above the seven heavens, as the description of the house of Allah Almighty, although it is described this way, the Bayt al-Ma'mur is above, exactly in line with the Kaaba. Actually, the Bayt al-Ma'mur, as far as I know, since Allah Almighty is free from time and space, His House is not within time and space; outside time and space, the place in that dominion which our Lord has established is called the Bayt al-Ma'mur.

Some ignorant people say that Allah Almighty was made the owner of a dominion outside time and space. Well, Allah Almighty has the attribute Hayy, the Living. What is this? All created beings are in need of Allah. But Allah Almighty is free from what He created. What is this? Where time and space end, in a place where there is no time and space, is the dominion Allah Almighty has established. For example, when the Prophet ascended in the Mi'raj, he spoke with Allah Almighty outside time and space. Again by way of communication. Because when Allah Almighty says, Come near, O My Beloved, there is no time and space, so where shall I step, he says. Put one foot on top of the other, so that My servants know that I am free from time and space, He says.

As the Prophet returned to the world, Allah Almighty takes the Prophet as a traveller up to the Sidrat al-Muntaha. And there, at that time, it says, when the Lote Tree was covered by what covered it. But even this they say is Gabriel. Allah forbid. Gabriel. To Gabriel Allah says, how do you cover the Lote Tree? He only comes up to a certain point anyway. If I went one ant's length further I would burn, he says. And Allah Almighty then: when the Lote Tree was covered by what covered it. He came near, as close as the space between two. He revealed to His servant what He revealed, it says. To His servant what He revealed. What is revelation?

Outside time and space, by way of communication, to those within time and space, it is our Lord's speaking.

So, the Bayt al-Ma'mur is in the seventh heaven, let me tell you, exactly above the House in Mecca, so they describe it.

That is how they made it known to people. The truth of it, Allah knows best. Neither did we go up and look there, nor did anyone bring us news from there. The Sufis assessed it this way.

And we, although we agree with them about the Bayt al-Ma'mur, in one possibility its real truth must be outside time and space. Because Allah Almighty needs nothing.

And He governs the whole universe from there.

Yes.

Is it here? Surah Adh-Dhariyat, verse 56. I created the jinn and mankind only so that they serve Me. According to this verse, will we also serve our Lord in Paradise? What is servanthood like there? he asks. Now, in Paradise there is no worship. Servanthood there is servanthood as I just explained. That is, in that whole realm, there being no creator besides Allah, besides our Lord, and since Allah created all beings, all of them are Allah's servants in that sense. Here the people we choose as our heads are of our own kind, people we choose as head, that is, one of us; in Paradise, however, the Creator creates as much as He wills, and those He created in Paradise are of course His servants.

This servant does not mean he will worship Him there. Yes. He will live his life there in Paradise however Allah Almighty has decreed, and He will give them palaces, (?) He will give them mansions, He will give and give. I will give you (?) that you do not yet know, He says.

Now is there another question here? Let's look from the fresh ones (?). Is there another question? Yes. There are. Quite a few questions there are. I see, sir. (?) Did we read it? We read it. Where is the Bayt al-Ma'mur mentioned in the verse of Surah At-Tur? Peace be upon you, sir. If I am not mistaken, a saying of Yunus Emre went like this. It's gone again. It went like this: We hold no grudge against anyone. The whole world is one to us. If this is right, then is our attitude towards oppressors to act in a way that gives them their punishment without harbouring a grudge? That is, should it be understood as a person harbouring no grudge, hatred or greed towards anyone, but within the sharia ruling applying justice to the oppressor without pity?

Yes, guest 62, the last remark is nice. Otherwise we are far from grudge and hatred. Although Israel is massacring Muslims, of course we are not at peace with it inside. But in any case we do not approve of what they do. And anger rises inside us. That is, if a person had the means, to help those helpless ones we must spare no effort. And Allah Almighty confirms what I said with this verse. If a Muslim is at war with another Muslim, or with another state, it is obligatory for all Muslims to help him, it says. All Muslims must help that state. Because they are our brothers. According to which verse, if a believer is at one end of the world and another believer at the other end, the two are brothers, it says.

In this case, if believers are brothers and a state has gone to war, it is obligatory for all Muslims to help that state. But as the Chinese said against the raids of the Turks at one time, what did they say? We will cut you to pieces and swallow you bite by bite, they said. The non-Muslims have cut us to pieces too, they are swallowing us bite by bite. We must unite. Tayyip, the President, too, in today's Islamic Union speech, emphasised the unity and solidarity of Islam. He emphasised it.

Yes. A grudge leads a person to injustice. But taking on Allah's verses and judging with justice is better. there is no grudge in that; now look what the verse says: all Muslims must unite and fight them until they restore the right; now if we had done this, if we had united and prevented his evil and his oppression of people, sir, if we had cut it off, would it not have been good who, you will not do it; you will carry out Allah's command; in this case their punishment, the punishment of those who do wrong, who do injustice, Alaysallahu bi-ahkami'l-hakimin, belongs to the Judge of judges; although he is an oppressor, we cannot wrong anyone unjustly; but during war there is no pity.

You kill the one who kills. You kill the one who wants to kill. In this case, until you prevail; and after you prevail, if they ask for quarter, you will grant them quarter. And when you sit at the table, it says, tie the covenant firmly. Look how beautiful. These are verses. Because when they are about to be defeated they immediately say, let's make a deal. If they prevail, they do not listen to any agreement whatsoever.

That is how it is. So the saying here, a saying of Yunus Emre, is that we hold no grudge. Do not hold a grudge, but do not approve of what they do either. If your hand has no power, you leave it to Allah. Because first with your hand, then with your tongue, and if that is not enough, detest it in your heart; this is that detesting. Yes.

If a person misses the Friday prayer unintentionally, oversleeps, or gets into some trouble, what should he do? Should he pray the noon prayer? What you asked happened to me. I am waiting in Mecca to go to the Friday prayer. In Mecca of all places. Vesile is with me. We saw a group praying over there. We said, how are they praying before the Friday call is recited? I mean, how are they praying before the adhan is recited? (?) Then we see that the time has passed, and the Friday prayer has passed too.

In Mecca, in Mecca, yes, I tell you, we prayed the noon prayer. The Friday prayer had passed, so the noon prayer. These are not our helplessness. From our deficient creation, by reason, I sometimes see such events with the helplessness of my nafs; prayer, so that we do not become proud of always praying, this becomes a nice stick for us. A beating. Now what kind of beating is this? Someone came to me and said, crying, For twenty years I have prayed the morning prayer without missing it once, in the mosque, he says. He is proud of this. Now are we going to be proud that we never missed the Friday prayer?

When one such thing happens to us, we see ourselves in helplessness and give our nafs a good beating. Yes.

Peace be upon you, sir. I remember hearing that if the Friday prayer is banned in a town, it is dropped even if there are a million Muslims. Yes, that's right. If three or four people live in a house, can they pray the Friday prayer themselves out of piety? Two, another question: with how few people at least can the Friday prayer be prayed, and why can it be prayed with that many people? Can you explain? Now he says, I have been saying it from the start. If the Friday prayer is banned in a town, look, if it is banned in a town, not only Friday; whether it is the Friday prayer or other prayers, not a million, even ten million, you cannot pray there.

Prayer is not held. Because that town, that state has banned prayer for you. You cannot pray in the mosque either. If you pray at home by yourself, you can. I heard it is dropped even if there are a million Muslims. The Friday prayer is dropped too. You cannot go to the mosques.

And if three or four people live in a house, can they pray the Friday prayer themselves out of piety? They cannot. Because the place where the Friday prayer is held must be an area open to the public. You cannot pray a hidden Friday prayer like that. You can pray your own prayers in hiding. And Allah Almighty says in His verse that among the non-Muslims too, there are those who do not reveal themselves and pray secretly at home, having a place of prayer, it says. Pray your prayers. Even if they ban it for you, you pray at home. Two, another question: with how few people at least can the Friday prayer be prayed?

The Friday prayer is prayed with at least three people. When we drop to two, there is no Friday prayer.

If there are three people in a town who are Muslim, the Friday prayer becomes obligatory on them. One becomes the imam, two become the congregation. If it falls below three, if it becomes two people, the Friday prayer is dropped. There will be three people or more than three.

and why can it be prayed with that many people, can it be explained? Because with three people a congregation is formed. It is because the Friday prayer is prayed in congregation. Below three people, two people are not a congregation. But if there are three people, they choose an imam to lead. Whichever one the two choose as imam; otherwise, you'll be it, no, I will be it, quarrels arise; when you set out on a journey, it says, make one of you the leader, even if there are two, it says; even if there are two, let one of you be the leader, it says, one of you; but in the Friday prayer three people are required, that is the law; but why did they set three people?

they set it because it is a congregation; even the funeral prayer, let's say a thousand people; if someone prays it, it is dropped from those who don't. Three people, it says; if a congregation prays the funeral prayer it is dropped from the others. Because three people were present. They became a congregation. They are praying in congregation. If it is fewer than three people, it is just a (?) prayer, that's all. Yes.

Peace be upon you, sir. Can a (?) be broken for good? He probably means oath. Can an oath be broken? If it is broken, what does it involve? How should we understand this? Allah Almighty created people imperfect. From this imperfection a word has come out of his mouth. And he has sworn an oath. But that oath, let's say, he got angry with his son and swore, I will give you nothing. But the child is wronged. He is in need. Well, the father's heart aches, he will give him something. Then, because it is for good, he breaks his oath. What does he do? First, if you are poor (?), you fill an animal's stomach.

If you have a little more means, you give a family one day's food. If you have a little more means, you clothe them. That is, according to your own situation, Allah Almighty commands us to break oaths for good.

If you swear a very big oath, big oaths, for these too there are conditions such as feeding the poor and needy, clothing them, freeing a slave. If it is an even bigger oath, a big oath that cannot be borne, then you go to Mecca, you circumambulate the House of Allah. You walk between Safa and Marwa. After praying two rak'ahs at the Maqam Ibrahim, Allah Almighty forgives even that unforgivable oath of yours. Yes.

Is there any? Let's see once more. Let's repeat this part.

Sir.

Yes. Peace be upon you, sir, I had taken a note on one of my questions. Did I understand it correctly? Could you look? An earthquake happens while praying in the mosque. If it is shaking but there is no creaking in the mosque, we do not break it. If the hodja breaks it, since we follow him it is broken, but if it creaks, whether we are praying alone or behind the hodja, we break it. Otherwise it may be as if we committed suicide. If the mosque collapses on us while we flee, if we act correctly, God willing it is as if we died in Allah's presence. Yes. Let's read this once more. On one of my questions. I had taken a note.

Did I understand it correctly? An earthquake happens while praying in the mosque. If it is shaking but there is no creaking in the mosque, we do not break it. Correct. It is not broken in every earthquake. But this one continues. The earthquake got stronger, for example. Then, first, to protect the body entrusted to you, the hodja breaks the prayer by giving salam to both sides and tries to save your lives from the mosque. But the mosque did not collapse. Let it not collapse. You took your precaution. If that mosque did not collapse in that big earthquake, either the pillars were damaged or the dome (?) falls on your head. I mean, something happens.

If not, it will at least need repair. That is, you cannot go into that mosque and pray again. But nothing has happened. Let it be so. After the earthquakes are over, in an open area the hodja leads you in prayer again. In an open area. You don't take them into the mosque. Yes. This happened to me when I was in Diyarbakır. at that time there was an earthquake around Elazığ, around Bingöl.

We were praying the evening prayer in the mosque. But it hit us lightly. We did not break the prayer. It hit lightly and passed.

We quickly finished our prayer. It was the last rak'ah anyway. We went outside at once. After that the roads towards Bingöl had split open like this. They banned passing through there. It was in Diyarbakır. 1968-69 were the years. Yes.

Sir, we can pray the Friday and funeral prayers with three people. We can form a congregation. What is the difference of this congregation, when praying the regular prayers, from a two-person congregation? From a two-person congregation, when praying the regular prayers, what is the difference from a two-person congregation? I know it can be prayed with two people, one as imam and one behind. Look now, this is not a congregation. If two people pray in the mosque, an imam and a muezzin, they are not a congregation. But if there is one more person, it is a congregation. Those three people become a congregation.

Who are these? Normally, instead of praying on their own, one has become imam and the other prays behind him. Fine. One follows him, follows the imam. But if there are three people, then it becomes a congregation. Again they pray following the imam. The funeral prayer is not like that. For the funeral prayer to be prayed, at least three people must be present. Because it must be a congregation. For the others, let's say fifty people were there and three people pray it. It is dropped from the others too. Because it is the funeral prayer. But there is benefit in praying it. Yes.

Here too he says, we can pray with three people. Sir, we can pray the Friday and funeral prayers with three people. we can form a congregation. What is the difference of this congregation from a two-person congregation when praying the regular prayers, he asks. This congregation, when praying the regular prayers, I suppose he is saying this thing, we can pray with three people. We can form this congregation. What is the difference of this congregation from a two-person congregation when praying the regular prayers? one is a supplication; the funeral prayer is a supplication, a prayer of supplication, but the regular prayer prayed in the mosque is an obligatory prayer; in this case, to be a congregation you need three people; the imam and the muezzin praying, but this is not a congregation; two people also pray at home, one becomes imam, one follows him.

But it is not a congregation. But if there are three or four people in a house, the eldest leads the prayer, and those behind become the congregation. That is called a congregation. Three people are a congregation. That is how it is in our religion. Two people are not a congregation. It is a personal, a personal matter. It is a presence (?). Two people being together is one thing. Three people being together and forming a congregation is another. Three people are called a congregation. Go on. Hodja, we are coming out of a mosque. A funeral prayer is being held. What should we do, Hodja, should we join the funeral prayer?

Now the funeral prayer, in these times, is rather uncertain. Because it is not clear how the person departed. But if there is a funeral, it is obligatory on all of us. When three people pray it, you look and see five people praying it. You may not pray it. You pass by and go. Yes. But first you will look. Is there a congregation or not? If there is no congregation, it becomes obligatory on all of us. Yes. That is the hard part. That's hard. O congregation, how do you know this? We don't know him. Maybe he is a Christian; what am I going to bear witness to about him? Yes. It's a bad thing. but they ask is there anything else yes his ablution breaks, he says; does it start here? peace be upon you, sir, Hodja, if the hodja's ablution breaks, and the place he can go out to is suitable, can he go out to perform ablution?

What should the hodja do, he asks. Now, behind the hodja there is the row (?). That is, it is right behind him. When the hodja's ablution breaks, so as not to pass in front of people, since there is a congregation behind him, the hodja cannot go out. He moves aside where he is and sits down. If there are three people behind him and he can slip out to one side, which he cannot either. Because three people have closed off the mihrab. He cannot pass in front of them. Because the Prophet (peace be upon him) says this: If people knew the sin of passing in front of a person who is praying, even if it were forty years, if that man had not finished his prayer, one should wait there, he says.

Even if it were forty years. It is that much of a sin. Some do this. Sir, while praying, when someone passes in front, they signal with their arm like this. They block his way. The Shafi'is do this. We, with our hands folded, if that person passes, the sin is his own. He knows this anyway. Some wait. And you, so as not to keep him waiting too long, sir, if you want to keep your prayer short, the man passes and goes. Actually, so that he does not push him like that, he will sit there and wait.

yes may Allah grant safety and you cannot say anything to anyone there, yes

Hodja, if we miss a four-rak'ah prayer while travelling and in the end our travel is over, should the make-up prayer we pray be two rak'ahs or four rak'ahs? Now, you set out on a journey; if you are beyond a distance of 90 kilometres, if you have gone beyond 90 kilometres to where you went, the four-rak'ah prayer becomes two rak'ahs obligatory for you. Allah Almighty drops two of them from you. You forgot this. You forgot this prayer. Or you could not pray it for various reasons. It remained an obligation on you. Where you arrived, you pray four rak'ahs. Because you have reached your place. You owe the obligation.

You owe four rak'ahs. I gave you two rak'ahs while you were travelling. If you have reached your place, that is, come home to your hometown, you will pray four rak'ahs. If the place you went to is a foreign place, you have fifteen days as a guest there, and there too you pray the four-rak'ah prayers as two rak'ahs. And the two rak'ahs you did not pray while travelling, you pray as two rak'ahs. Because you are a traveller there too. You came to a house. A foreign place. If you hold the key of the house you went to, if you entered the house yourself, even if it is a thousand kilometres away from the house you live in, ninety kilometres before the house your travel status ends. Because you have the key, it is your house.

You are a resident. From there you are a resident. There you pray your prayers in full. Yes. Yes. Let's say a thousand kilometres away. Even if it is your father's house, you are a traveller there for fifteen days.

Because the key of the door, the control of the house, is with your father; you are a guest there. Even if it is your father. Yes. If I had to stay in a hotel in a foreign place, I am a guest. In fasting, when travelling, Allah Almighty drops it for you. But you are in debt. He does not do that thing to it. He does not say, I dropped it and forgave you. He does not say, you cannot fast while travelling. He does not say, I forgave your fasting, do not fast the days that passed while you were travelling. It remains on you.

After the thing, after the time, after the Ramadan feast, however many days you did not fast in Ramadan, since they remain on you as an obligation, you will fast them. Now let me tell you a story about this. In times past, in Ottoman times, a pasha says, so as not to fast in Ramadan, let me go on a journey, he says. He comes to a village. In the village, of course, he is the Ottoman pasha. Every day for him chickens, turkeys, geese, meals, pilafs, lambs are slaughtered. The man says, I'll stay here a little longer, he says. He will make up an excuse to stay a little longer.

He says,

to the village headman, headman, come here. The headman comes. I had a dream tonight, he says.

Call the imam to interpret my dream for me, he says. now with the interpretation, passing plenty of time, he will stay a little longer in the village; to the imam he comes and tells, the headman sends a man; the imam says, the man is not dead, is he, he says; I'll tell it in the morning, go tell him, he says they come and tell the headman; the headman says to this man, sir, the imam says he is not available, he says. He will come in the morning and tell you about your dream, he says. I don't care, he says. He will come now, he says. Go and tell him, he says. He goes. Again the imam says, come on, don't pester me, he says.

Tell him, he says, I am not going, he says. I am not coming, he says. He cannot say it like that, though. (?) Sir, he says, the man is a little unwell, he says. He said he could not come, he says. Wow, he says, I call him and he won't come? I'll hang him, I'll cut him, I'll kill him, and so on. Anyway. He comes. Look, he says, this man, he says, is in for it now, he says. He tells him this and that. Don't, he says. Let's go, he says. Anyway, the Hodja Efendi comes.

Now the man tells his dream. In my dream, he says, I am walking at night in the dark, he says.

Shall I call it a cat, shall I call it a dog, shall I call it a rabbit, he says. I go a little further, he says. Sir, well, shall I call it a lamb, shall I call it a sheep, shall I call it a goat, I go a little further, he says. This time something bigger appears in front of me, he says. When he says, shall I call it a camel, shall I call it an ox, shall I call it a cow, the imam says, sir, understood, understood, he says. But will Allah give you your punishment for it? Shall I say today, shall I say tomorrow, shall I say later, he says.

Now, for the traveller, alright, Allah Almighty drops it for you. But He makes you a debtor. That is, you are in debt. Even if you go travelling, you are in debt. The verse also says this: although, while travelling, not fasting is a thing for you, it says, a help for you, for ourselves (?). There is benefit in fasting, it says. If there is a comfortable place, it says, there is benefit in fasting. That is, saying, I am a traveller no matter what, I will make use of this, is Allah's command. You can do it, He says nothing to you. You make it up after Ramadan, but there is benefit in fasting, it says.

Because the body has a habit of fasting it one after another; the body gets used to something. For example, you take a medicine; you must always take it on time. Otherwise it does you no good. The body wants it. And since in Ramadan you eat from evening to evening, the body gets used to it. That secures your health. All the organs benefit equally from what you eat, and because you stay hungry until the evening, they rest. For example, if you overload a car, what happens? The car overheats. Its engine breaks down. That is how we too eat for eleven months, eat, eat, eat, eat. We eat constantly. When the twelfth month comes, in Ramadan we rest the engine.

(?) we rest your body. Yes.

Is there anything else here? No. The time has come too. It is getting evening. What was your question? It was Al-Baqarah 3. Let's see what Al-Baqarah 3 says.

Those people who believe in the unseen, it says. He asked his question, what are you still talking about? Tell more. Tell, tell. What did you say?

Especially I too read that here and say that. They believe in the unseen. Yes, cut a word short, short. Now I say, those who believe in the unseen, before this, in the realm of Lahut, when Allah Almighty said to you, I created you, in that state they are people who believed. Of the three groups, they are the people of the right. In Surah Al-A'raf, verse 172 of Allah Almighty, too, when He made a covenant with people, in that covenant he is the one who gave Allah Almighty a good covenant. He is the one who said, yes, You are my Creator, and affirmed Him. Those who believe in the unseen. When they come here too, within their destiny those people, that faith, that character of theirs, prove in their own faith that there is no god but Allah Almighty.

For example, those who think Allah Almighty has children, the non-Muslims, do not believe, for example. They attribute that to Allah Almighty. And the polytheists do not know Allah at all. They worship idols. All kinds of them.

They establish the prayer with ta'dil al-arkan, with proper composure. What is ta'dil al-arkan? You know, Satan (?) and makes you pray quickly, quickly, like a chicken pecking at the ground, it says, he makes you prostrate, makes you pray very quickly like this; and the biggest thief, do you know who it is? It is the one who steals from the prayer, he says; how will you steal from the prayer? in ruku', while bowing you rise, before rising you go down; he went outside ta'dil al-arkan; the biggest thief is this one, he says; yes from what We have provided them they spend. That is, he does not think only of himself.

From the provision Allah Almighty gave him he spends, he distributes. He wants them to eat too. He helps those in need. These are Allah's good servants.

They give to those in need, they feed them, it says; that is it anyway. (?) This is the verse. Good.

We end our lesson here. It is time for the evening adhan, isn't it? Let's see. Let's see. How long until the evening adhan? There are three minutes and twenty-eight seconds. Yes. Everyone should perform ablution. Get ready for prayer. And we close our lesson here.

we close our lesson here; may Allah keep you